Three Godly and Fruitful Sermons, Sermon 5
The fifth Sermon.
Doct. 2 IT is an infallible note of an impious and It is a marke of an impious perſon to reiect the word.prophane perſon to bee vnwilling to heare the holy word of God.
Although men doe ordinarily reſort vntounto the aſſemblies where the Goſpell is purely preached; yet, if they wiſh in their hearts that they were from vnderunder thoſe droppings, and if they might hauehave their own choice, they would be from vnderunder them, they are carnall and vngodly men, what appearances ſoeuer there bee to the contrarie. From this ground the prophet Iſaiah concludeth the Iewes to be a falſehearted and rebellious people, becauſe they would not heare the Iſaiah 30. 9.word of the Lord. They were conſtrained now and then to heare it whether they would or not: but their affection went againſt it, and the Lord iudged them, and paſſed ſentēce vponupon them for that, calling them a rebellious people, and lying children, ſuch as were full of peruerſeneſſe and of diſſimulation within, whatſoeuer faire ſhews they made outwardly to dazle the eyes of men.
The ſame marke of wicked ſinners is giuen by Iob, where he ſaith, They ſay vntounto God, Depart from Job 21. 14.vsus: for wee deſire not the knowledge of thy waies: not that there is any ſuch wicked monſter that wil directly vſe thoſe tearmes vntounto the Lord: but his meaning is, that their liues and practiſes do proue ſo much, viz. that they would not willingly hauehave any thing to doe with God: which appeareth by this, that they deſire not the knowledge of his waies. Let them ſay what they will, thoſe that care not to be acquainted with Gods will, nor to learne from thence what is their dutie, doe in effect bid the Lord depart from them, and therfore muſt needs be very impious and irreligious perſons. To the ſame purpoſe is it ſaid in the Pſalm: My people would Pſal. 81 1….not heare my voyce: and what of that? Iſrael would none of me. If one ſhould hauehave ſaid to them, You are Apoſtataes, and hate God in your hearts, they would hauehave thought it the greateſt wrong that could be: but we ſee what the Lords teſtimonie is concerning them; they would not attend to my voice, therfore they would none of me: they reiected my word, therefore they reiected me. Beſides theſe places, and many moe that might be alleaged, the cauſes and effects of this vnwillingneſſe to heare the Lords meſſage, will euidently proue thoſe to be ſinful perſons that are poſſeſſed therewith.
Reaſons. The cauſes.Firſt then for the cauſes thereof, there ſhall two onelyonly bee named, though many other might bee brought.
One of them the Prophet Ieremy maketh mention of, ſaying: VntoUnto whom ſhall I ſpeake, and admoniſh Ieremy 6. 10.that they may heare? behold their eares are vncircumciſed, and they cannot hearken.
In the words going before he had denounced heauie plagues againſt them in regard of their horrible and fearefull tranſgreſſions, which did continually flow from them, euen as waters from a fountaine, verſ. 7. Now hereupon ſome man might ſay, If their offences be ſo grieuous, wherefore doe not you tell them thereof? Why, (ſaies the Prophet) vntounto whom ſhall I ſpeake, whom ſhall I admoniſh? their eares are vncircumciſed, that is, fleſhly and carnall: ſo that albeit good inſtructions be brought vntounto them, yet they cannot hearken thereunto; but will be gazing hither and thither, and hauehave their mindes taken vp with other matters. Let a debter of theirs come vntounto them to pay thē money, and they wil not be looking on this thing and on that, when they ſhould receiue it at his hands: but when the true treaſure is offered vntounto them freely, they are either idle, or ill imployed, ſo that they hauehave no minde to accept of that. Tell them a tale of lucre, which they may get; or of ſome iniurie done vntounto them, whereof they may take aduantage, and their eares are wide open for ſuch matters: but let there bee any ſpeech vſed tending to the glorie of God, or the ſaluation of their ſoules, they are altogether deafe, and cannot with any life or cheerfulnes liſten to ſuch things. Now how come their eares to be thus vncircumciſed? becauſe their hearts are vncircumciſed: (which is the Second cauſe of their vnwillingneſſe to attend to the words of wiſedome:) And this appeareth in two things: the firſt is, that (as Ieremy ſpeaketh) they delight not in Gods voice. TheIerem. 6. 10. ſecond, that they doe take pleaſure in vnrighteouſnes, as the Apoſtle witneſſeth. And looke how much2. Theſſ. 2. 12. delight any one taketh in ſinne, ſo much hatred will he beare againſt the word that checketh him for his ſinne: and in what meaſure any man diſlikes the word, in the ſame meaſure will hee take pleaſure in all manner of iniquitie, which is condemned by the word. And thus much for the cauſes of this vnwillingneſſe.
The ill effects follow, which (to mention but a few of a great many) are three. The two former in reſpect of men themſelues, the laſt in reſpect of God.
Concerning themſelues, firſt they are neuer able to meditate on the word. For whatſoeuer a man comes vnwillingly to hearken vntounto, that will quickly ſlip out of his minde, neither can hee poſſibly get it to take any deepe roote in his heart. Hence is it that when couetous, or malicious, or vnchaſt perſons repaire vntounto Sermons to pleaſe their maſters, or to ſatisfie the law, or for ſome ſuch by-reſpect, they neuer ſeriouſly think of that which they hauehave heard, to make any application thereof vntounto themſelues; they cannot bring their hearts vntounto it: for a ſinfull conſcience will not indure to be tied to the word of the Lord. The Prophet Dauid ſaith, Lord how louelove I thy law? my meditation Pſal. 119. 97.is in it continually. What will follow then if a man doe not louelove Gods law? Surely, he will not at any time meditate thereon: which hee that doth not, muſt needs be a very ſinfull creature.
Secondly, as hee will neuer ponder vponupon it, ſo neither will he practiſe it. He that is vnwilling to heare his dutie, will be much more vnwilling to doe it. If wee ſee a ſeruant that cannot endure to bee informed what is his maſters will and pleaſure, we preſently conclude that ſuch an one will not prooue a faithfull and truſtie ſeruant: and ſo may we do without any breach of charitie, when wee perceiue a man to be altogether careleſſe, or contemptuous in liſtening to the charge of his heauenly maſter: hee that cannot abide to heare of the duties of the Sabbath, nor of the exerciſes of religion that hee is to performe in his familie, and the like, we may boldly ſay, except the Lord conuert this mans heart, certainly hee will neuer make conſcience of performing theſe duties.
Now for the effect which they ſhall find from the Lord, it is this, that he will deale with them, as with wicked and vngodly ones, both in this life, and afterwards: for becauſe they receiue not the louelove 2. Theſſ. 2. 10. 11 12.of the truth, that they might bee ſaued, therefore God will ſend them ſtrong deluſion, that they ſhould beleeue lies. That all they may be damned that beleeue not the truth, but take pleaſure in vnrighteouſnes.
This doctrine maketh
Vſe 1 Firſt, for the terror of Papiſts and all ſuch as are popiſhly affected, as being liable to this iudgement and heauy ſtroake of God, becauſe they refuſe to heare the word of the Lord, and will rather hearken to erroneous and heretical doctrine, then to the truth of God contained in the holie Scriptures; and rather lie in priſon amongſt malefactors, then bee in the Church amongſt true Chriſtians.
Obiect. But though they doe not heare the word preached, yet (will ſome ſay) they pray very much.
Anſwere. What of that? doe they imagine to hauehave any benefit by their prayers? if they doe, they will bee much deceiued: for Salomon ſaith, He that turneth Prou. 28. 9.away his eare from hearing the law, euen his prayer ſhall be abominable. Let them pretend what they will for their wilful abſenting of themſelues from our aſſemblies, as namely, that wee corrupt the word, and miſinterprete and miſapplie the ſame, yet they ſhall finde, that they hauehave refuſed to embrace the louelove of the trueth, and hauehave beleeued lies; and that therefore the Lord hath iuſtly giuen them vp to be deluded by Satan, and ſo to be damned with him euerlaſtingly.
Secondly, for the iuſt reproofe of many among vsus, who will come vntounto the Church, and ſit before the Preacher, as men and women deſiring to obtaine the knowledge of Gods waies, whereas in truth the Lord and their owne conſciences can witneſſe, that they are altogether vnwilling to receiue any wholeſome admonition and inſtruction: and that no charge is, or can bee more vnpleaſant, and diſtaſtfull vntounto them, then that of the God of heauen, when hee ſtraitly enioyneth them with all ſpeed to get out of their ſinnes, and to turne their feete into the way of his teſtimonies. And becauſe they will bee very loath to acknowledge thus much, but are readie to harbour too good an opinion of themſelues, as if none were more forward hearers then they are, let their owne hearts bee iudges, what preparation they make before hand for the fitting of themſelues for ſuch a great work; what attention they vſe when they are preſent, and what meditation and conference they hauehave concerning it when they are departed. Of which points if they would without partialitie examine themſelues, they ſhould eaſily diſcerne a great deale of backwardneſſe in their nature and in their practiſe. If a man ſhould proteſt that hee goes to the market with a great deſire to buy food for himſelfe and his family, yet if hee alwaies plaied the vnthrift with his money, and neuer brought home any prouiſion, we would not giuegive credit to his words, but account him a meere diſſembler: and the like cenſure may we paſſe on ſuch, as pretend they are willing to reape benefit by the word, to the intent they may bee able to helpe both themſelues and their families, and yet neuer carrie away any thing to the purpoſe, but if you aske them what points were handled, they can ſay nothing, but this, ſurely wee heard a very good Sermon, God be thanked, but my memorie is very ſhort, or I cannot vtter all that I hauehave in my minde: my heart, I hope, is as good as the beſt, though I cannot talke of the Sermon as others doe: what is this but to deceiue their owne ſoules with vaine words? for certainly he that hath a heart willing to heare, will hauehave a tongue readie to vtter, in ſome tolerable ſort, that which hee hath heard, though not all of it, yet a good part of it, as God hath giuen to eueryevery one the meaſure of grace.
Another ſort are here to be reproued, who doe in a more palpable and groſſe manner manifeſt their vnwillingnes to heare, in that they will take eueryevery ſlight occaſion to abſent themſelues, and that not onelyonly on the weeke daies, but on the Lords day alſo: ſo that when the Lord commeth euen to their dores, and offereth to powre down his graces abundantly vponupon them, they refuſe his gratious offer, and ſo iudge themſelues vnworthie of Acts 13 46.eternall life.
Thirdly, this is for our inſtruction: if we would be freed from the accuſation, and condemnation of impious and prophane perſons, then let vsus labour to bee willing and well affected hearers; and to come with a better appetite to the food of our ſoules, then wee doe to the foode of our bodies, and bee more deſirous to get an increaſe of ſpirituall graces by the one, then of naturall ſtrength by the other.
Now to the intent that we may do ſo, we muſt Remedies againſt vnwillingneſſe to heare ye word▪vſe theſe remedies following.
Firſt, purge our hearts by true and vnfained repentance from the venome of all groſſe and preſumptuous ſinnes, yea from the allowance and liking of the leaſt infirmities: for otherwiſe if our ſoules be clogged with the poyſoned humors of ſinne, we ſhall finde no manner of appetite, or affection to our ſpirituall foood. Wherefore the Apoſtle Iames exhorting the twelue tribes to receiue the word with meekneſſe, preſcribeth thē what courſe to take for the preparing of their hearts thereunto, viz. to put away wrathfull and violentIames 1. 20. 21. affections, and to lay apart all filthineſſe and ſuperfluitie of malitiouſnes. And the like direction the Apoſtle Peter giueth in his 1. Epiſtle and ſecond chapter, verſ. 1. 2. thereby implying, that it is in vaine for men to imagine that they can bee profitable hearers and receiuers of the doctrine of Chriſt, till they hauehave done their beſt endeuour to clenſe their hearts and their hands from all manner of iniquitie.
Secondly, let vsus conſider of the excellencie of the word, and meditate on the ſtrange and admirable effects that it worketh: as namely, how pure, and holy and perfect it is eueryevery way: how itPſal. 19. 7. &c. inlighteneth the minde, and giueth wiſedome to the ſimple: how it conuerteth the ſoule, and frameth the affections vntounto obedience: how it caſteth downe 2. Cor. 10.the ſtrong holds of the diuell, ſetteth men at libertieActs 26. 18. from the power of darkneſſe, and tranſlateth them into the glorious kingdome of Ieſus Chriſt: and inIames 1. 21. a word is able to ſaue their ſoules that doe in a conſcionable manner attend thereunto, and treaſure it vp in the ſecret of their hearts. Which things being well conſidered, will ſet an edge on our affections, and cauſe vsus to hauehave as great delight in Pſal. 119.Gods ſtatutes, as in all manner of riches.
Thirdly and laſtly, when wee feele within vsus a great vnwillingneſſe to hearken to the word (as the fleſh will alwaies be vnwilling to that which will mortifie and kill the ſinfull luſts thereof) let vsus ſay with the Propet Dauid, Lord incline my heart Pſal. 119. part. 5vntounto thy teſtimonies. Neuer diſcourage our ſelues, by thinking, ſurely I ſhall neuer bee able to maſter my affections, and to bring my heart with cheerfulnes to liſten vntounto holy things, but goe vntounto the Lord that is greater then our hearts, and ſtronger then our ſins, and beſeech him to giuegive vsus a good affection to his teſtimonies, and if we aske in faith and humilitie, wee ſhall bee ſure to obtaine our hearts deſire: for the Lord hath promiſed to teachPſal. 25. the humble his way: and if hee vndertake it, it is neither our ſinfull nature, nor Satans malice that can hinder his worke, but hee will by degrees accompliſh the ſame in vsus, as he hath done in all his elect from the beginning of the world euen vntounto this preſent time. And thus much for the helpes that we muſt vſe, that wee may become willing and cheerefull hearers of the word of the Lord.
Doct. 3 THe more wholeſome and holie any doctrine The moſt holy doctrine is moſt diſtaſtfull vntounto vnholie perſons.is, the more grieuous is it vntounto wicked ſinners.
As any man of God preacheth more ſoundly, and commeth neerer the conſcience, ſo is hee more abhorred of vngodly men.
This we may ſee euidently in ſundry examples of Scripture, as firſt of all in thoſe of whom mention is made in the Reuelation, where it is ſaid,Reuel. 11. that there were two witneſſes, that is, a competent and ſufficient number of faithfull preachers, which were like Oliue trees, to diſtill the oyle of verſe 4.grace into mens hearts, and like Candleſticks to hold forth the light vntounto thoſe that liued in darkneſſe and ignorance: but what was the effect of their preaching? It is ſaid that theſe two prophets verſe 10.vexed them that dwelt on the earth: that is, all earthly minded men: all ſuch as were ignorant and proud, vnchaſt and couetous: ſo that they could neuer bee well, till they had killed them, and caſt out their corpſes into the ſtreetes of the citie: but then they were glad and reioyced, and ſent preſents one to another in token of their ioy, hoping that now theſe two witneſſes were diſpatched out of the way, they ſhould go on merily in their leaud courſes, and liue at hearts eaſe.
So Ahab profeſſeth that he hated the Prophet Micaiah, and could not abide him: how came that to paſſe? he could like well enough of thoſe foure hundred falſe prophets that were intertained at Iezabels table: this was the very true cauſe; Micaiah neuer prophecied good vntounto him, but euill. Hee1. King. 22. 8. would deale faithfully in deliuering Gods meſſage, and not flatter him either for feare or fauour, but when God proclaimed warre againſt him, (as hee muſt needes being an impious Idolater) hee would let him heare of it, and giuegive him no allowance in his wicked enterpriſes: whereas thoſe foure hundred diſſembling hypocrites had learned to frame themſelues to the Kings humour, and to ſpeake not true, but pleaſing things vntounto him, and by that meanes they inſinuated themſelues into his fauour. And as he was affected towards Micaiah, ſo was hee alſo towards Elijah: 1. King. 21. 20.Haſt thou found me, O mine enemy? (ſaith he.) Now what was the reaſon he ſhould profeſſe ſuch emnitie againſt him? euen this, that the holie Prophet of God came euer furniſhed with ſharpe rebukes and terrible threatnings frō heauen, which hee was to denounce againſt him for his monſtrous impietie againſt the Lord, and crueltie againſt his ſeruants.
The like may be ſeene in Paul, who for deliuering the holy and powerfull doctrine of the Goſpell, was counted a peſtilent fellow, and a troublerActs 24. of the whole world: not of the Saints that were in the world, but of ſuch as were men of the world, who could not endure to hauehave their ignorance, their Idolatrie, their hypocriſie, the ill gouernment of their tongues, of their affections and of their families, laid open and diſgraced, and the reformation of theſe corruptions vrged and preſſed vponupon their conſciences. To this ſame purpoſe we may obſerue further how mad and outragious they were againſt Steuen, Acts 7. when hee came with ſound doctrine to their vnſound hearts: it is ſaid when they heard the things that he deliuered, Acts 7. 54. &c.their hearts braſt for anger, and they gnaſhed at him with their teeth, and ſo giuing a ſhoute with a loud voyce, and ſtopping their eares, that they might not heare him any longer, they ranne vponupon him with great violence, and carrying him out of the citie, ſtoned him to death.
Reaſons. The reaſons why pure and holy doctrine is ſo vnpleaſant and vnwelcome vntounto impure and vnholy perſons, are theſe:
Firſt, becauſe it doth maruellouſly croſſe their wretched luſts, and goes againſt thoſe euill affections and actions which they are determined to follow: they would be proud; but the word tels them, that then the Lord will reſiſt them, and atIames 4. length confound them bodies and ſoules: they would bee alwaies rooting in the earth, and ſcraping together the pelfe of this world; but the word tels them, that ſuch ſwine ſhall be without,Reuel. 22. that is, excluded frō the heauenly Ieruſalem, and hauehave their portion in the lake that burneth with fire and brimſtone for euer. Now when they are reſolued to be proud ſtill, and to be rooters ſtill, and the Miniſters of God are euer and anon grating vponupon their conſciences for the ſame, they are much imbittered and incenſed againſt them, and their doctrine, and if they can worke them any miſchiefe, they ſhall be ſure not to miſſe of it.
Secondly, ſuch kinde of doctrine doth much diſgrace both their courſes and perſons: for it is the ſquare, whereby ſuch crooked peeces are diſcerned, and the touchſtone wherby wicked mens vnſoundnes is diſcouered. Hence is it that when our Sauiour had inueighed againſt the hypocriſie of the Scribes and Phariſies, an expounder of the law anſwered, and ſaid vntounto him, Maſter, thus ſaying, Luke 9. 45▪ 46.thou putteſt vsus to rebuke alſo: as if hee ſhould hauehave ſaid, Be aduiſed what you ſpeake: for this doctrine of yours tendeth to our diſgrace, as well as vntounto theirs. But what? doth our Sauiour forbeare them hereupon? nay, hee commeth neerer vntounto them and driueth the naile to the head, ſaying, Woe be vntounto you alſo ye interpreters of the law: as if hee ſhould ſay, Will you play the diſſemblers, and muſt not a man ſpeake againſt your ſinne for feare of diſgracing you? Yes ſurely, ſinne muſt hauehave ſhame whereſoeuer it is, and therefore woe vntounto you alſo yee Lawyers, for without repentance, your caſe is very dangerous.
Thirdly, the diuell is much diſquieted with right and powerful doctrine. If a man come with the ſword of the Spirit to ſtrike down right vponupon the ſinnes of mens ſoules, and to ſummon their drowſie conſciences before the iudgement ſeate of Ieſus Chriſt, that is the next way to thruſt the diuell out of poſſeſſion, and to caſt him violentlyLuke 10. 18. out of their hearts, euen as the lightning fals from the cloud. And this we muſt make full reckoning of, that whatſoeuer diſlikes the diuell, the ſameJohn 8. will diſlike the children of the diuell. And therefore we may obſerue, that when Paul at PhilippiActs 16. 17. &c. had caſt out the diuell of the maide that had a ſpirit of diuination, Satan himſelfe being enraged thereby, all the citie was in an vprore againſt him and Silas, and commanded them to be grieuouſly ſcourged with roddes, and after to be laid faſt as cloſe priſoners, with their feete in the ſtocks.
Vſe. This point ſerueth,
1. For inſtruction to Miniſters, that, if they be faithfull vntounto the Lord in teaching right things in a right manner, they muſt make full account that euill men will be grieued, and tired and quite wearied out therewith: they will be vnwilling to come to the Church, and think eueryevery houre two, while they are there. Chriſt himſelfe could not pleaſe carnall men; nay he diſpleaſed them moſt, becauſe his teaching was beſt. But what ſaith hee for his owne and others comfort? Wiſedome is iuſtified of her children: ſo that albeit fleſhly mindedLuke 7. 35. men diſlike and reiect pure and plaine doctrine, yet thoſe that are wiſedoms children, that is, truly and ſpiritually wiſe, will approue of it, and embrace it.
Secondly, this is for inſtruction to all Gods people, that they ſhould labour to bring their hearts to bee willing to heare and receiue ſound doctrine, that they may from a plaine and faithfull deſire ſay vntounto the Prophets, prophecie vntounto vsus Iſaiah 30. 10.right things: tell vsus plainly of our faults; make vsus to ſee them and to bee aſhamed of them: if you perceiue vsus to be couetous, or voluptuous, or riotous, &c. let vsus heare of theſe our corruptions, and of the iudgements of God due vntounto them, that ſo wee may bee terrified and reclaimed from them. And when we faile in the duties of pietie, or merciemercy, or of our callings, let vsus bee admoniſhed and exhorted; let vsus hauehave forcible and vnanſwerable reaſons, for the conuincing of our iudgements, and the winning of our affections to the louelove and liking of thoſe good duties, which we hauehave been formerly negligent to performe. If we can come thus prepared to the preaching of the word, we ſhall receiue abundant fruite and profit thereby: and hence be aſſured to our comfort, that wee are not rebels and traitors againſt the great King of heauen, but his true and faithfull ſubiects and ſeruants, in that wee are glad to know his ſtatutes, and willing and deſirous to yeeld all loyall and dutifull obedience thereunto: and howſoeuer our owne miſinformed conſciences, or Satan, our ſubtill enemie, may perſwade vsus that we doe not lone and feare the Lord, but that wee hauehave vnſound and vnſanctified hearts, yet let vsus ſtand vponupon the contrarie: for if wee hauehave no other argument of our true and ſincere louelove towards God; yet this may be ſufficient, viz. that wee doe vnfainedly louelove and embrace his ſacred word: it is an vndoubted teſtimonie of a good ſtomack, to bee delighted and refreſhed with wholeſome foode: neither is there a ſurer and better ſigne of a ſound heart, then to bee well affected towards a ſound miniſterie.
Doct. 4 OVr wretched nature is neuer ſo forward vntounto All men are naturally moſt prone vntounto euill.any thing, as vntounto that which is ſinfull and vtterly vnlawfull. All men are naturally exceeding ſlack in attempting & executing that which is good: but very ſwift in ſetting vponupon, and going through with, that which is euill. Therefore is it ſaid of all the ſonnes of Adam without exception, that their feete are ſwift to ſhed bloud. Many thereRom. 3. 15. are, who if they ſhould be preſt to fight in lawfull warre for God and their countrie, would be fearfull and daſtardly, and if they could with any credit or ſafetie, they would betake them to their heeles: and yet the ſame men in a priuate quarrell, or in robbing by the high waies ſide, or in ſtealing ſomewhat out of their neighbours grounds, will be very forward and ſwift to ſhed blood. Againe, there are diuers that are exceeding ſlow in going to a Sermon, or to any ſuch holy exerciſe, or ſeruice: but to runne to a Bullbaiting, or a Beare-baiting, or to a Whitſon-ale, none ſhall riſe more early, nor haſten more ſpeedily then they▪ Examples will make this point yet more cleere. When Nebuchadnezzar was minded to paſſe an vniuſt ſentence of death vponupon the Caldeans and Aſtrologians, for that they could notDan. 2. 14. bring to his minde his dreame, which he himſelf had forgotten, he made great ſpeed in the matter, in ſo much that hee adiudged all to die, not onelyonly thoſe that had bin examined, but all ſuch as were of that profeſſion, yea not onelyonly thoſe that were Sorcerers and Coniurers indeed, but Daniel and his companions, that were but only ſuppoſed to be ſuch, whereas they did in truth abhor all thoſe vnlawfull and diuelliſh Arts. If it had bin ſome matter tending to Gods glory, or the good of his Church, hee would not hauehave been ſo readie to yeeld vntounto it, and if ſuch a ſentence had been paſt, there would hauehave been many obiections and oppoſitions, ſo that the execution thereof would hardly hauehave followed ſo ſpeedily, as this heere did, in which regard Daniel taketh exception againſt it, ſaying, Why is the ſentence ſo haſtie from the King? The like forwardneſſe was there in the vnbeleeuing Iſraelites vntounto the foule and abominableExod. 32. 3. ſin of Idolatrie: Moſes had laboured much to perſwade them to make a couenant with God, and to cleaue vntounto him in faithfull and conſtant obedience; yet when he had been a while out of the way, they would needs hauehave a golden Calfe in ſtead of Moſes, to goe before them, and therefore al of a ſudden they came with great violence vntounto Aaron, vrging him to make them one: hee being afraid to croſſe them and to diſpleaſe them, goeth about by carnall policie to ſtay them from this wickedneſſe, and therefore calleth for their golden eare-rings, thinking that they would at no hand hauehave parted with them: but when it was for the erecting of Idolatrie, he could no ſooner aske for them, but they preſently brought them. And the like may be ſeene in thoſe Iewes that liued in the time of Iſaiah, who were niggardlyIſai. 30. 6. and pinching enough in matters of expence that did concerne Gods worſhip, or the reliefe of ſuch as were in diſtreſſe: but to procure helpe and aide from Egypt againſt their enemies, that were about to inuade their land, which was a courſe that God had vtterly forbiddē, none were more franke and liberall then they: who ſpared not for any coſt or charges, but ſent their Camels laden with treaſures vntounto Pharaoh and to his Princes. So alſo in the daies of Hoſeah, the people wereHoſ. 2. 8. exceeding bountifull in beſtowing their corne and wine and oyle, together with their gold and ſiluer vponupon Baal: they thought nothing too deare or pretious, that was to goe that way; ſo that they were content to part not onelyonly with their goods, but alſo with their ſonnes and daughters, whom they ſacrificed vntounto diuels.Pſal. 106.
And as for euill deedes, ſo for ſinfull ſpeeches, there is in our nature a very great aptneſſe and proneneſſe thereunto, which vnregenerate men doe helpe forward by their continuall practiſe: in which regard Ieremy ſaith concerning them of his time, that they did bend their tongues like bowes for Ierem. 9. 3.lies, but they had no courage for the trueth. If they were to ſpeake of hurtfull and wicked things, they had words at will, and boldneſſe ſutable thereunto: but if it were concerning good and profitable matters, they had no heart vntounto them; their bow and their ſtring were both broken.
Reaſons. The reaſons of this doctrine are theſe:
Firſt, our fleſh is wholly bent vntounto that which is ſinfull. All the imaginations of the thoughts of our Gen. 6. 5.hearts are only euill and that continually. So that whē wee are about any wicked practiſe, wee hauehave the whole force and ſtrength of nature to helpe vsus forward: as on the contrarie, when we are about any goodneſſe, wee hauehave the whole current and ſtreame of the fleſh againſt vsus, ſtill readie to ſtop and hinder vsus. Wee are neuer exerciſed in that which is naturall vntounto vsus, vntill we be plotting, or practiſing ſome wickednes againſt God, or ſome vnrighteouſnes againſt men.
Secondly, the diuell is readie to driue the fleſh onward vntounto that which is euill. In which reſpect it is ſaid, that the wiſedome which is not from Iames 3. 17.aboue, as it is earthly and ſenſuall, ſo is it alſo diuelliſh. The wiſedome of the fleſh is emnitie against God, Rom. 8.and ſo of it owne accord too too prone vntounto all kinds of miſchiefe: and therefore being ſet forward by Satan, it muſt needes bee very violent in the purſuit thereof.
Thirdly, the world is ready to ioyne with vsus in any vnwarrantable and bad courſes, ſo that if we be addicted to couetouſneſſe, or vainglory, or voluptuouſneſſe, wee ſhall hauehave commendation and incouragement frō carnall people: for the worldIoh. 15. 19. loues, as it own perſons, ſo likewiſe it own works; ſuch as are thoſe before mentioned: and whatſoeuer it loues, that it commends: now praiſe is it which earthly minded men do much hunt for, and that makes thē ſo eager and ſwift of foote in following after thoſe things which the men of this world do affect & like of. They would faine hauehave preſent paiment, and are loth to looke after thoſe things which are not ſeene: they would rather hauehave their ſenſe ſatisfied, then their hope exerciſed, (that which they hauehave, not being a ſound hope) and therefore they chuſe rather the practiſe of thoſe euils, whereby they imagine to obtaine ſome preſent contentment, then the performance of ſuch good duties, as would hereafter procure them an eternall weight of glorie, beſides the preſent peace and comfort which from the ſame would ariſe vntounto them.
Vſe 1 Hereby then (in the firſt place) is diſcouered their folly and ſimplicitie, that hauehave a great opinion of the religion of Papiſts, and of their liberalitie, both which (as may euidently appeare by this Doctrine) are altogether vaine and of no value at all. Firſt, concerning their religion, many doe eſteeme of it in regard of the vniuerſalitie thereof, and that there are ſuch multitudes that doe embrace it: but what better argument can wee deſire againſt it then this, which they would hauehave to make for it? For all (as hath bin formerly proued) are naturally moſt inclinable vntounto that which is euill: and therefore moſt men being ſo prone vntounto Poperie, what can bee concluded but this, that it is an euill and damnable religion? Chriſt his flock is a little flock, and hee hath but aLuke 10. few ſheepe that will hearken vntounto his voyce, and be ordered and guided by his Spirit: what doctrine then can we imagine that to be, but the doctrine of diuels, vntounto which ſuch multitudes are readie to giuegive eare, and to conforme themſelues without any great contradiction?
Then further, as touching their liberalitie which they ſo much ſtand vponupon, and boaſt of, what matter of commendation can wee finde therein, ſeeing it tendeth onelyonly and wholly to the maintenance of Idolatrie? to the furtherance of ſuperſtition? and to the ſetting vp of themſelues in the roome and ſtead of Chriſt Ieſus? Were not the idolatrous Iſraelites, before ſpoken of, eueryeveryHoſ. 2. 8. whit as bountiful, yea more bountiful then they? What will they ſay to thoſe that offered their ſons and their daughters vntounto Moloch and ſuch like abominable Idols? will that proue there was any ſoundneſſe and vprightneſſe in them? Indeede this much may bee gathered from thence, that they had a great meaſure of louelove, which made them ſo bountifull. But what kinde of louelove was it? a Chriſtian and well-grounded louelove? nothing leſſe, but a fleſhly and diuelliſh louelove, as is very apparant in this, that it made them ſo forward in performing the workes of the fleſh and of the diuell. And the like may be ſaid of Papiſts long and tedious pilgrimages, and their cruell and vnnaturall whipping of themſelues, and other ſuch bodily exerciſes; it is no maruell to ſee them vndertake and vndergoe the ſame with all readineſſe and willingneſſe, becauſe they are things vnwarrantable by the word, and conſequently ſeruices of the fleſh and not of God: And it is an eaſie matter for a man to ſpend his riches, his ſtrength, yea and his blood alſo vponupon his wicked luſts, and vngodly affections.
Secondly, ſeeing our nature is ſo inclinable vntounto wickedneſſe, let vsus be humbled for the corruption thereof, and teſtifie the truth of our humiliation by auoiding all occaſions of euill. Are wee ſuch drie wood as will eaſily be kindled? then let vsus take heed how we come too neere the fire: are wee ſuch light ſtuffe, as will ſoone be toſſed and carried hither and thither with eueryevery puffe? then let vsus beware how wee aduenture vponupon ſuch places and ſuch companie, where the winde of falſe doctrine, or of diuelliſh counſell and perſwaſion may blow vponupon vsus. Men will yeeld that the fleſh is fraile: but why then will they ruſh vponupon the occaſions of falling? if the fleſh bee ſo ſubiect to euill, why doe they not crucifie it by prayer, by applying the threatnings of the word to their owne ſoules, by keeping good companie, and the like?
This is it that maketh a number to fall into Poperie, into Browniſme, or into ſome ſuch dangerous ſects, or other, that when they giuegive themſelues to the profeſſion of the Goſpell, they finde it to bee croſſe and contrarie to their corrupt and ſinfull nature, and therefore they are full of contradiction and gainſaying, and at length fall to reading of the bookes of Papiſts, or Browniſts, or the like: and then they are carried vntounto their opinions with ſuch eagerneſſe and violence, as a ſhip on the ſea that goes with winde and ſaile. Now what is the reaſon hereof? becauſe the fleſh is neuer ſtrongly bent, vntill it meete with an ill obiect, but then it paſſeth on amaine without any ſtop or let.
Therefore let vsus be carefull that wee doe not ruſh vponupon any ſuch inducement vntounto Idolatrie, or ſchiſme, or any manner of impietie; for otherwiſe wee ſhall be ſure to be intrapped and inſnared.
Obiect. Oh but this is too much niceneſſe and ſcrupuloſitie, (will ſome ſay) I hope we are not ſo weake nor ſo ſimple, but we can chuſe the beſt and leaue the worſt: be preſent at any popiſh worſhip, and yet keepe our hearts to God: conuerſe with any companie, and yet continue honeſt men ſtill.
Anſwere. HaueHave you ſo good a perſwaſion of your fleſh? certainly you doe thereby giuegive men iuſt occaſion to hauehave an ill perſwaſion of you, and to ſuſpect that in truth you doe not much care of what religion or of what conuerſation you be. Others hauehave bin as well conceited of themſelues as you, and thereupō hauehave bin bold without any calling or warrant to trauell into ſtrange countries, and being there, to ſee Images and to heare Maſſes, and to vſe familiaritie with men of all ſorts. But what hath been the euent thereof? they hauehave returned home, either of no religion, or of a falſe religion. This lamentable experience doth ſhew to be moſt true, in many yong gentlemen of the greateſt houſes in this our land, whoſe atheiſticall and prophane cariage ſhould be a warning vntounto others, not to preſume vponupon their owne ſtrength, nor to tempt the Lord by caſting themſelues vponupon the occaſions of euill.
Thirdly, this may ſerue for a caueat vntounto vsus, that when we finde our ſelues very eager and forward vntounto any thing, we make a ſtay, and a pauſe, examining whether the thing be lawfull & good, yea or no: and if it be ſo, yet let vsus ſearch whether our fleſh be not ſet a work in that ſpirituall action which we are about: whether there be not in it ſome mixture of corruption, and ſome carnall reſpect or other, that maketh vsus ſo nimble and readie in the performance of it: let vsus (I ſay) looke well vntounto our hearts in this behalfe; for all is not fire from the altar, that ſeemes to be ſuch: it is a rare thing for vsus to bee trulie zealous of good workes; and much of our heate proceedeth rather from our owne fleſh, then from Gods ſpirit; and therefore when wee perceiue our violence and eagerneſſe to ariſe rather from ſome inordinate luſt, then from any good and holy affection, let vsus curbe and reſtraine the ſame, and beſeech the Lord to moderate our deſires, that wee may doe all our workes in meekneſſe and modeſtie, and with that good temper which beſeemeth Chriſtians.
Fourthly, ſithence there is in eueryevery mans nature ſuch proneneſſe vntounto ſin and iniquitie, this ſhould be a ſingular comfort vntounto Gods childrē, when they finde many motions vntounto euill, and much dulnes and backwardnes vntounto that which is good, they need not be diſmaied hereat, if ſo be they ſee their corruption and be grieued for it,Rom. 7. and ſtriue againſt it.
Obiect. But why ſhould Heretikes bee able to cleaue more earneſtly, and firmely to ſuperſtition and idolatrie, then wee can to true religion and pietie?
Anſwere. There is good reaſon for that: becauſe they hauehave all helps that Satan, the fleſh or the world can affoord them, and we hauehave all the hindrances that may bee from them all: for it pleaſeth the Lord that while we hauehave a natural life, we ſhould hauehave alſo naturall corruption: and albeit the fleſh be in part crucified, yet will it ſtill rebell againſt the Spirit, and the diuell and the world will take part with it.
Obiect. But what then is the difference between Gods ſeruants, and the ſeruants of the diuel, ſeeing there is in them both an vnwillingnes vntounto that which the Lord commandeth, and a pronenes vntounto that which he forbiddeth?
Anſwere. Herein ſtandeth the difference, that the godlie take notice of the corruptions of their nature, bewaile them, and labor to ſuppreſſe them, not fulfilling the luſts of their fleſh, either for the omiſſion of holy duties, or the practiſe of any manner of euill: for they hauehave the ſpirit in them whichGalath. 5. doth alwaies reſiſt the ſinfull motions of the fleſh, ſo that as they cannot doe the good which they would, becauſe the fleſh luſteth againſt the ſpirit, that is, againſt the regenerate part in them: ſo neither can they do the euill that ſometimes they would, becauſe the ſpirit ſtrugleth and fighteth againſt the luſts of the fleſh. Now concerning wicked men, they are altogether fleſhly, and therefore when they hauehave vile motions from nature, or bad ſuggeſtions from Satan, they like of them, and nouriſh and cheriſh them, and if meanes and opportunitie bee offered, proceed to the execution of them.
Herein then may Gods children reioyce that they are farre vnlike the limmes of the diuell, in that they mortifie the deedes of the fleſh by the ſpirit, Rom. 8. 13.and therefore ſhall liue: whereas others walke after the fleſh, and ſatisfie it in the luſts thereof, and therefore ſhall die. In the meditation whereof they ſhould raiſe vp their diſcouraged hearts, and fainting ſpirits to ſound ioy, and due thankfulnes, for that the Lord hath by his good ſpirit, and powerfull word, wrought a change in their hearts, and made them that were naturally ſet on miſchiefe, and did drinke in iniquitie with delight euen as beaſts drink water; to be in any meaſure tractable vntounto holy duties, and to carrie a perfect hatred againſt all impietie and vnrighteouſneſſe, albeit they cannot get that maſterie of their ſinfull luſts as they ſhould and as they would. This is a wonderfull worke of God, for which we cannot ſufficientlie praiſe his name: and therefore wee ſhould doe as the Prophet Dauid did when the Lord had put it into his heart, and into the hearts of his ſubiects to be liberall towards the building of the Temple: Now therefore, our God, (ſaith he)1. Chron. 29 13. 14. 18. we thanke thee and praiſe thy glorious name. But who am I, and what is my people that we ſhould be able to offer willingly after this ſort? &c. O Lord God of Abraham, Izhac and Iſrael our fathers, keepe this for euer in the purpoſe, and thoughts of the heart of thy people, and prepare their hearts vntounto thee.
From which words it is apparent, that it is an admirable and ſupernaturall worke to hauehave a well diſpoſed minde, and a well affected heart vntounto any thing that concernes the worſhip of God and his glorie: to be franke and free-hearted in beſtowing ones ſubſtance vponupon ſumptuous buildings, coſtly apparel, great houſe-keeping, ſetting vp Lords of miſrule, and the like, is a thing not worth the ſpeaking of, becauſe a mecre carnall man in arrogancie and vain-glorie may bee very lauiſh and prodigall to ſuch ends and purpoſes. But to hauehave a liberall heart for good vſes, either for the furtherance of Gods ſeruice, or for the reliefe of the diſtreſſed Saints, is a matter that wee ſhould take ſpeciall notice of, and bee carefull to magnifie the name of the Lord for it, and earneſtly to intreate the continuance of it, as Dauid doth in this place.
And though we be not alwaies alike, but now and then dull and heauie, and lumpiſh and drowſie, when it pleaſeth the Lord for our humbling to let the fleſh play it part; yet if wee ſometimes, and for the moſt part finde ſpirituall motions and affections, and from thence proceed to holy ſpeeches and actions, as occaſion and abilitie is offered, wee hauehave great cauſe to bleſſe the name of God for his ſingular fauour and goodneſſe towards vsus in that behalfe.
Doct. 5 AL the ſorrowes and teares of Gods children All the afflictions of the Saints ſhal end in conſolatiōs. Iſaiah 30. 20.ſhall end in ioy.
As they hauehave their times of feeding vponupon the bread of aduerſitie, and the water of affliction, ſo hauehave they alſo ſeaſons of reioycing, and of ſinging Pſalmes of praiſe for their happie deliuerance29. out of troubles and miſeries. Heauineſſe may abide Pſal. 30. 5.at euening, but ioy commeth in the morning. They may ſow in teares for a time, but they ſhall reape in ioy. This is the very patrimonie and inheritance of the Saints, as the Wiſeman ſaith, Surely to a man Eccleſiaſt. 2. vlt.that is good in his ſight, to wit, through Chriſt, God giueth wiſedom, and knowledge, and ioy: this he may build on, and make full account of, euen in the middeſt of all his ſorrow and anguiſh. And there is good reaſon why it muſt needs be thus.
Reaſons. 1 Firſt, becauſe the afflictions of the Saints doe exceedingly humble them: for they looke vpward in their diſtreſſes, and behold Gods righteous hand ſmiting them▪ and thereupon deſcend vntounto themſelues and diue deepe into their hearts, to ſearch what corruptions doe lurk there, whereby the Lord is incēſed againſt them, that ſo thoſe being remoued by ſound repentance, his heauie diſpleaſure may bee turned away from them, and his louing countenance may ſhine vponupon them. This is it that Gods children will ſooner, or later come vntounto, albeit for a fit they be paſſionate and diſcontented: they will at length turne their eies from looking vponupon their croſſes, to ſee the true cauſe thereof, and ſo be grieued for their offences againſt God, and ſmite vponupon their thighs in a holieIerem. 31. 19. indignation againſt themſelues, in regard of their pride and vnbeliefe and vnthankfulneſſe, and other the like corruptions. They then leaue off muſing on other mens iniuries, and begin to bethink themſelues of their owne tranſgreſſions, that ſo caſting downe themſelues by godly ſorrow, the Lord may raiſe them vp to pure and holy1. Pet 5. 6. ioy, which he will certainly doe in due ſeaſon; neither ſhall all their ſinnes and ſorrowes bee able to keepe them downe, when once they are thoroughly humbled vnderunder the holy hand of God. It is his promiſe then to lift them vp, and Chriſt his office to comfort them that mourne: & thereforeIſai. 61. as thoſe that in their miſeries are paſſionate, and deſperate, full of murmuring againſt God, and of fretting againſt men, cannot expect any ioyfull iſſue out of their troubles: ſo on the other ſide, they that are lowly and broken harted, much deiected and abaſed in the preſence of the Lord, and milde and peaceable in their carriage before men, they may be aſſured that all their ſighs ſhall end in ſongs, that all teares ſhall be wiped away from their eyes, and that in ſtead of the ſpirit of heauineſſe, they ſhall in due time be clad with the garments of gladneſſe.
Secondly, Gods ſeruants doe pray in their afflictions, which is the very high way vntounto ſound comfort: Call vponupon me in the time of trouble (ſaithPſal. 50. God) and I will deliuer thee, and thou ſhalt glorifie me. This Aſa and Iehoſhaphat had good experience2. Chron. 14. & 20. of: for when they being in a great ſtraite, had humbled themſelues by faſting and prayer, their hearts were full of ioy, and their mouthes full of the praiſes of the Lord for their wonderfull deliuerance from their enemies. And the like may be ſaid of Heſter and Mordecai and the reſt of theHeſter. Iewes in his time. And our Sauiour telleth his Diſciples, Verely, verely, I ſay vntounto you, that yee ſhall Iohn 16. 20.weepe and lament, but your ſorrow ſhall be turned into ioy. But by what meanes ſhould they attaine vntounto this? the words following doe make it manifeſt, Ask (ſaith he) and ye ſhall receiue, that your ioy may be verſe 2. 4.full. When Chriſtians do enioy wealth, & credit, and eaſe, they are oftentimes made ſo dull and ſecure thereby, that they hauehave little mind to powre out their ſoules before God in prayer: but when once they are throughly pinched and preſſed with miſeries and calamities, then they begin to renue their acquaintance with God, and ſo bringing before him abundance of holy and heauenly prayers, he repleniſheth them with ſtore of ſweet and celeſtiall comforts.
A third reaſon hereof may be taken from the end of Gods afflictions, which is (as he himſelfe teſtifieth in the booke of Deuteronomie) that he may doe his children good in the latter end, that hee may make them partakers of his holineſſe, and ſo byHeb. 12. 10. conſequent of the conſolations of his ſpirit. Whē God will doe his enemies a notable diſpleaſure, he ſetteth them aloft in ſlipperie places, that ſo theirPſal. 73. fall may bee more fearefull and vnrecouerable: euen ſo on the contrarie, when hee purpoſeth ſome extraordinarie benefit vntounto his ſeruants, he will lay them full low, and afflict them full ſore, (as he did Ioſeph and Dauid) that ſo they may be more capable of his fauours.
Vſe 1 Heere commeth to be reprooued that faintheartedneſſe that is in many of Gods children in the daies of their affliction: who ſeeing that they hauehave many, and great and ſtrange croſſes lying vponupon them, begin to bee cleane out of heart and out of hope, and to make theſe or the like deſperate concluſions; Surely I ſhall neuer winde out of theſe diſtreſſes; my ſtate is paſt recouerie, I neuer looke to ſee ioyfull day more. Theſe are baſe and naughtie, and vnbeleeuing ſpeeches, which doe diſmay the ſoule, and cauſe the parties that vſe them to deſiſt from ſeeking vntounto the Lord for help and reliefe: and wretched is yt ſorrow that driueth vsus from hope and from prayer. What? can the Lord wound, and can he not heale? can he caſt downe, and can hee not raiſe vp? can hee kill, and not make aliue? ſhall our faults be more forcible to procure his diſpleaſure, then Chriſt his merits to recouer his fauour? Away with theſe vnbeleeuing conceits, and diſtruſtfull thoughts and ſpeeches: for he that ſaith he ſhall neuer liue a comfortable life more, doth in effect ſay thus much, that either he is no true Chriſtian, o… the Lord no true God of his word, who hath ſaid, that light is ſowen for the righteous, and ioy for all Pſal. 97. 11.that are vpright in heart. Why then ſhould we not ſuſtaine our ſelues with the expectation of deliuerance to come? and why ſhould we not ſweeten our preſent teares, with the hope of future comforts? The Apoſtle Iames preſſeth the example of the husbandman, who though his barne be emptie, and his ſeede that he hath caſt into the earth, not yet appearing aboue ground, yet hee waiteth for the precious fruite of the earth, and hath Iames 5. 7. 8.long patience for it, vntill hee receiue the former, and the latter raine. And what of this? Be ye alſo patient therefore (ſaith he) and ſettle your hearts, &c. And indeede all Chriſtians hauehave reaſon ſo to doe: for they are good ſeeds-men, that are euermore ſowing prayers and teares in the boſome of Ieſus Chriſt: and therefore they hauehave a crop growing, that cannot poſſibly miſcarrie; howſoeuer it fall out vntounto others, they ſhall be ſure to ſpeede well, and to hauehave an happie iſſue out of all their temptations.
Obiect. Oh but my croſſes and trials are ſtrange and extraordinarie.
Anſwere. What of that? were not Iobs ſo, in ſo much that no inſtance could be giuen by him of any of the Saints that had endured the like? yet the Lord made a good and happie end of all his diſtreſſes and miſeries, and ſo will he do of yours, if in faith and patience you can waite vponupon him. And in truth it is a great diſhonor and indignitie that we offer vntounto the Lord, when wee imagine that hee can doe ſomewhat for vsus in ſmall and light afflictions; but if our caſe bee any thing extraordinarie, that then there is no hope of helpe and ſuccor from him: for thereby we make the Lord ſuch a Pilot as can doe ſomewhat vponupon a ſhallow riuer, where there is little, or no danger: but vponupon the maine Ocean, eſpecially if the Sea begin to ſwell and rage, wee dare not truſt vntounto his skill: what vile and baſe vnbeliefe is this? The Prophet Dauid was otherwiſe affected when hee ſaith, God is our hope, and ſtrength, a helpe in troubles readie to bee Pſal. 46. 1. 2. 3.found. Therefore will we not feare, though the earth be moued, and though the mountaines fall into the midſt of the Sea. Though the waters thereof rage, and the mountaines ſhake at the ſurges of the ſame. And therefore let vsus be aſhamed and grieued that wee hauehave been ſo heartleſſe and hopeleſſe in great extremities.
Secondly, is it ſo, that all the perplexities and anguiſhes of the righteous ſhall end in ioy? Is this a priuiledge and prerogatiue peculiar vntounto them? then how wretched and wofull is the conditiō of all the vngodly ones of the world, whoſe ſorrow ſhall end in ſorrow, and who ſhall goe from their preſent paine and griefe vntounto perpetuall tortures and torments in hell fire? let them make mcrrie, and bee as iocund as they will for a time, and ſeck to put away melancholy fits, as they tearme them; they hauehave a crop growing, as well as Gods children: but what is that? euen a crop of ſhame, and horror and anguiſh, which ſhall ſeiſe vponupon their ſoules at vnawares, and that to their euerlaſting ruine, and the vtter deſtruction of their bodies and ſoules for euermore. And therefore as the godly are to bee exhorted not to enuie the proſperitie of the wicked, though they flouriſh for a ſeaſon; ſo are the vngodly to bee admoniſhed that they doe not eſteeme Gods children to be miſerable, albeit they bee in heauineſſe for a time: for their light and momentanie afflictions2. Cor. 4. ſhall bee recompenced with a farre moſt excellent and eternal weight of ioy and of glory: whereas the ſhort and vaine delights of wicked ſinners ſhall be infinitly ouerpeiſed and weighed downe with the vnſupportable miſeries, which, if not in this world, yet in that which is to come, they ſhall moſt certainly meete withall.
Thirdly, heere is matter of very great conſolation to all ſuch as are mourners in Sion, though they be weeping when others are reioycing, and faſting, when others are feaſting; yet a time ſhall come, when ſorrow and trouble ſhall flie away, and comfort and peace ſhal ſucceed in the roome thereof: God hath ſaid it, and they ſhall finde it, that it ſhall goe well with the righteous, and that the Iſaiah 4. Pſal. 37.end of ſuch men ſhall be peace.
But if we would be aſſured of this good effect of our afflictions, wee muſt practiſe theſe two rules:
The firſt is to ſearch, whether the croſſes that lie vponupon vsus, doe come for any ſpeciall ſin of omiſſion, or commiſſion, whereof we are guiltie: and if we vponupon examination find it to be ſo, let vsus with all ſpeede remoue that from before Gods eyes: otherwiſe we may be ſure, that the more he loues vsus, the more he will afflict vsus. If we be men or women after Gods owne heart, yet if we liue in ſuch iniquities as are condemned by his word, he will ſtill purſue vsus as he did Dauid, till hee hauehave reclaimed vsus, and healed our ſinfull ſoules of thoſe wounds that Satan hath giuen them.
The ſecond rule is, that if vponupon triall made we can ſee no ſpeciall ſin which hath procured Gods correcting hand vponupon vsus, or at leaſt hauehave trulie repented for the ſame, if there hauehave bin any ſuch committed by vsus, then wee ſhould take the affliction to bee ſent of God, to trie our faith, and to perfect our patience, and other vertues of the ſpirit in vsus: and therefore wee muſt poſſeſſe our ſoules in quietneſſe, and labour to ſow plentifully vntounto the Spirit, that ſo at length wee may reape abundantly of thoſe comforts which the Lord hath treaſured vp for vsus.
FINIS.